Biographical evaluation

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Biographical evaluation (Arabic: , translit.: `Ilm al-Rijl), literally meaning 'Knowledge of

Men' but more commonly understood as the Science of Narration, refers to a discipline
of Islamic religious studies within hadith terminology in which the narrators of hadith are evaluated.
Its goal is to distinguish authentic and reliable hadiths fromunreliable hadiths in establishing the
credibility of the narrators, using both historic and religious knowledge. [1] `Ilm ar-rijal is synonymous
with what is commonly referred to as al-jar wa al-tadl (discrediting and accrediting) the criticism
and declared acceptance of hadith narrators.[footnote 1][2]
Contents
[hide]

1 Significance

2 History
o

2.1 Beginning of narrator evaluation

2.2 Time of the Companions

2.3 After the Companions

2.3.1 Early specialists

3 Overview
o

3.1 Narrator criteria

3.2 Grounds for criticism

3.3 Methods of evaluation

4 Evaluation terminology
o

4.1 Levels of praise

4.2 Levels of criticism

5 Collections of narrator biographies

o

5.1 General evaluation

5.2 Chronologically ordered

5.2.1 Particular to a specific period of time

5.2.2 General chronology

5.3 Geographically specific

5.4 Evaluation of the narrators of specific books

6 Footnotes

7 References

8 Further reading

9 External links

Significance[edit]
Ali ibn al-Madini, an early authority on the subject, said, "Knowing the narrators is half of knowledge."[3]

In his Introduction to te Science of Hadit, Ibn al-Salah, a renowned hadith specialist, explained the
importance of the study of hadith narrators. Introducing the chapter entitled, 'Recognizing the
trustworthy, reliable narrators and those who are weak and unreliable,' Ibn al-Salah said, "This is
from the most distinguished and noble types (of hadith study) as it results in recognizing the
authenticity of a hadith or its weakness."[4] He then explained that any criticism directed at a narrator
was permissible due to the "maintenance of the Shariah, purging it of any mistakes or
misinformation".[4]
Stressing the importance of biographical evaluation, Ali ibn al-Madini, an early authority on the
subject, said, "Knowing the narrators is half of knowledge."[footnote 2][3]

History[edit]
The following Qur'anic verse established a general principal in biographical evaluation:[5] "O you who believe, if a
wrongdoer should approach you conveying information, then verify that so as not to fall into ignorance thus regretting
what you have done."[6]

Beginning of narrator evaluation[edit]

The Qur'anic verses are numerous that praise the Companions and criticize the hypocrites, both as
a group and specific individuals from amongst themas well as criticism of specific individuals other
than the hypocrites. The most well-known of these is a verse of the Quran stating, "O you who
believe, if a wrongdoer should approach you conveying information, then verify that so as not to fall
into ignorance thus regretting what you have done." [6] While this verse was revealed regarding a
particular individual, it is a general principle. Following this example, were the Prophet and then
His Companions.[5]

Time of the Companions[edit]

While many Companions narrated hadith, according to Ahmad ibn Hanbal there were six who were
the most prolific narrators of them, who lived long lives enabling them narrate to a large extent. They
were: Abu Huraira, Abdullah ibn Umar, Aisha, Jabir ibn Abdullah, Ibn Abbas and Anas ibn
Malik with Abu Huraira being the most prolific of them.[7] According to Ibn al-Salah the most prolific
narrators from the Companions was Abu Huraira followed by Ibn Abbas.[7]
In spite of the Companions' efforts in narrating their hadith, there was no need for them to evaluate
each other's narrating capabilities or trustworthiness. This is because, as Al-Khatib al-Baghdadi said,
that Allah and his Prophet declared the Companions to be upright and trustworthy, and, therefore,
there is no need to investigate their reliability, however, one must investigate the condition of those
after them.[8] However, there are many established narrations originating from the Companions
praising some of the Followers with some criticism of specific individuals from them.[5]

After the Companions[edit]

As for the Followers, the generation following the Companions, their praise of narrators was plentiful,
while disparagement from them was seldom. Those narrators who were criticized from the Followers
were not criticized for fabricating hadith, but, instead, due to heresy, such as the Kharijites, or due to
weak memory or due to their condition as narrators being unknown. [5]
Evaluating the narrators of hadith began in the generation following that of the Companions based
upon the statement of Muhammad Ibn Sirin, "They did not previously inquire about the isnad.
However, after te turmoil occurred tey would say, 'Name for us your narrators.' So te people of
te Sunna would ave teir adit accepted and te people of innovation would
not."[9] Te turmoil referred to is te conflicting ideologies of te Karijites and extreme Sias tat
ad emerged at te time of te tird khalifas Utman ibn Affan's assassination and te social unrest
of te Karijites in opposition to te succeeding rulers, Ali and Muawiya.[10]Te deat of Utman
was in te year 35 after te migration.[11]
In the following generation, that after the Followers, and afterward, the weak, unacceptable narrators
increased in number, necessitating that a group of scholars clarify the condition of the narrators and
distinguishing any narrations that were not authentic.[5]
Early specialists[edit]
According to Ibn al-Salah, quoting an early religious authority, the first to specialize in the study
of hadith narrators was Shuba Ibn al-Hajjj, followed by Yahya ibn Sa'id al-Qattan and then Ahmad
ibn Hanbal and Yahya ibn Ma'in.[1] Al-Bulqini added some names to the aforementioned: Ali ibn alMadini and 'Amr ibn 'Ali al-Fallas, and then mentioned Malik ibn Anas and Hisham ibn Urwah as
having preceded them in evaluating narrators.[4]

Overview[edit]
The grounds upon which a narrator is subject to criticism are numerous some relating to moral uprightness and
others to precision.

Narrator criteria[edit]
A hadith is subject to criticism on the basis of two matters. The first relates to the continuity of the
hadith's chain of narration; if there is discontinuity between two or more narrators, that hadith is
criticized on this basis as discussed in depth in the hadith terminology article. The second relates to
criticism of a narrator, or more, in thechain of narration of a particular hadith.[12]
Hadith narrators are evaluated in light of two qualities in determining the overall grading of a hadith.
These qualities are derived from the definition of a hadith that issai constituting two of its five
conditions. Te first, uprigtness (al-adlah), is defined as te ability an individual possesses to
adere to moralistic decorum (al-taqw) and maintaining proper social graces (al-murah). Te
second, precision (al-dabt), is of two types, te first is pertaining to memorization and te second to
writing. Precision in memorization (dabt al-sadr) refers to te ability to retain te specified
information, recalling and conveying it at will. Precision in writing (dabt al-kitb) is te preservation of
te written information from te time it was eard until its transmission. [13]

Grounds for criticism[edit]

The grounds upon which a narrator is subject to criticism are numerous some relating to moral
uprightness and others to precision. Ibn Hajr identified and enumerated ten qualities in which a
narrator could be criticized. Five relate to trustworthiness and the other five to precision; however, he
presented these ten qualities in order according to severity:

1. A narrator intentionally lying, claiming a statement to be a Prophetic hadith when it is not.

The inclusion of a narrator of a hadith as such renders that hadithfabricated (Mawd ).
2. An accusation of fabricating a hadith. This would be due a narration that clearly contradicts
established religious principles originating from the direction (as it pertains to that hadith's
chain of narration) of that individual. Or, that a narrator is known to lie in his ordinary speech
but not while narrating hadith.
3. Plenitude of mistakes in a narrator's hadith.
4. Lack of attention to accuracy.
5. The commission of wrongdoing by statement or action as long as it does not constitute
apostasy.
6. Misconception due to narrating on the basis of misunderstanding.
7. Contradiction of that narrator's hadith of another established narrator.
8. Unspecification of that narrator's standing in their narrating capabilities.
9. Heresy, being the belief in an innovated matter that contradicts the established religious
practice originating with the Prophet due to a misconception, not obstinateness.
10.Poor memory, differing from number three above in that the mistakes of that narrator
outnumber instances in which they are correct.[14]

Methods of evaluation[edit]
Hadith scholars of the past employed various methods by which to evaluate the narrating abilities of
a narrator. From these means are the following:
1. Observing that narrator's religiosity and asking others about it.
2. Requesting the narrator in question to narrator from a particular living scholar and then
returning to that scholar and comparing his narrations with those of the narrator under
examination.
3. If the narrator narrates from a deceased scholar, inquiring when he, the narrator in question,
was born, when he met that scholar and where and then comparing the dates provided in
his response to the recognized dates of that scholars death and travels. So, perhaps, the
dates provided by the narrator may contradict the established dates, for example, claiming
that he heard from a particular scholar after the recognized death of that scholar.
4. Comparing the narrations of the narrator with those of narrators of established reliability,
comparing them seeking any distinctions that might be unique to that narrator, in particular,
while contradicting the others.
5. Examination of the narrations either written or memorized by that narrator after the passage
of time observing any discrepancies with their initial narrations.[15]

6. Deliberately altering the wording of a hadith or more for the purpose of examining the ability
of the narrator being examined to detect those alterations. This is considered an acceptable
practice as long as those alterations are brought to light following the examination process.
[16]

Evaluation terminology[edit]
A system of terminology developed to codify the standing of each narrator...

As a result of the evaluation of narrators, each scholar would then conclude by describing the
standing of each narrator. A system of terminology developed to codify the standing of each narrator,
with some variation in usage of terms between the individual evaluators. These are divided into two
categories, those terms that constitute praise (tadl) and those that constitute criticism (jar ). alSuyt gathered the various terms and arranged them in order of strength. He quoted four levels of
strength for praise from Ibn Abi Hatim and Ibn al-Salah, adding that al-Dhahabi and Abd al-Rahim
ibn al-Husain al-'Iraqi added an additional level and Ibn Hajr one above that. Thus according to alSuyt , there are six levels of praise. Similarly, al-Suyt described six levels of terms used to
criticize a narrator; he arranged them beginning with the least severe and concluding with the most
severe criticism.[17]

Levels of praise[edit]
1. Ibn Hajr held that the highest level of praise was expressed was through the use of the
superlative, for example, te most establised of te people (atbat al-ns), or te most
reliable of te people (awtaq al-ns).
2. Al-'Iraqi and al-Dhahabi were of the opinion that the highest level was the repetition of
adjective, or adjectives, in praising a narrator. For example, reliable, reliable (tiqa tiqa),
or reliable, firm (tiqa tabt).
3. The highest level according to Ibn Abi Hatim and Ibn al-Salah the highest is the use of a
single adjective in describing a narrator. Examples of this
are:reliable (tiqa), precise (mutqin) or firm (tabt).
4. Trustworty (s adq) and worty of trust (ma allau al-s idq) are both examples of the next
category to Ibn Abi Hatim and Ibn al-Salah while al-'Iraqi and al-Dhahabi consider the latter
term to be from the next level.
5. Next is respectable (sayk) along wit worthy of trust (mahallahu al-sidq) according to
some. Tis level would also be inclusive of an individual accused of eresy.
6. The lowest of the levels of praise is, for example, satisfactory in adit (s li al- adt),
meaning according to Ibn Hajr, this includes acceptable (maqbl) meaning, when supported
by other narrators.[17][18]

Levels of criticism[edit]
1. The least severe level for the criticism of a narrator is soft in adit (layyin al- adt) and,
according to al-'Iraqi, tey ave spoken about im (takallam fi). This level would also be
taken into consideration as a corroborating narrator, but at a level less than the lowest level
of praise.

2. Next is e is not strong (laysa bi l-qaw). The hadith of a narrator determined to be at this
level would also be taken into consideration, as with the previous level, however, this
narrator is weaker than one of the previous level.
3. More severe than e is not strong is weak in adit (d af al- adt), however, none of these
first three categories are rejected outright.
4. The fourth of the levels of severity of criticism includes terms such as: is adit is
rejected (rudd al- adt) and very weak (d af jiddan).
5. The fifth includes terms such as: is adit is abandoned (matrk al- adt)
and destroyed (lik).
6. From the most severe level of terms of criticism are: compulsive liar (kaddb), e
lies (yakdib) and fabricator (wad d ) among other terms.[17]

Collections of narrator biographies[edit]

Collections of narrator biographies are sometimes general and sometimes specific to particular
categories of narrators. Among the most common of these categories are:

General evaluation[edit]

Te Great History by Muhammad al-Bukhari.

al-Jar wa al-Tadl by Ibn Abi Hatim.

Chronologically ordered[edit]
Particular to a specific period of time[edit]
Books particular to the Companions:

Te Book of Knowledge about te Companions by Ali ibn al-Madini.

Te Compreensive Compilation of te Names of te Propet's Companions by Yusuf ibn
abd al-Barr.

Finding te Trut in Judging te Companinons by Ibn Hajr.

Te Lions of te Forest and te knowledge about te Companions by Ali ibn al-Athir.

General chronology[edit]

Te Book of te Major Classes by Ibn Sa'd al-Baghdadi.

Tadkirat al-uffaz, Te Memorial of te Hadit Masters, a chronological history of hadith
scholars' biographies by al-Dhahabi.

Geographically specific[edit]

History of Bagdad by Al-Katib al-Bagdadi.

History of Damascus by Ibn Asakir.

Evaluation of the narrators of specific books [edit]

Al-Kamal fi Asma' al-Rijal, by Abd al-Ghani al-Maqdisi, is a collection of the biographies of

the narrators of the hadith contained in the Six major Hadith collections.

ages in category "Hadith scholars"

The following 87 pages are in this category, out of 87 total. This list may not reflect recent changes (learn more).

Aban bin Uthman bin Affan

Muhammad Abdul Malek

Abdul-Ghaffar Hasan Al-Hindi

Abu Hafs Umar an-Nasafi

Abu Hatim Muhammad ibn Idris al-Razi

Muhammad Abu Khubza

Abu Sa'id Al-Janadi

Abu'l-Faraj ibn al-Jawzi

Abu Jafar al-Tahawi

Abu Bakr al-Ajurri

Al-Baghawi

Al-Hasan ibn 'Ali al-Barbahari

Al-Daraqutni

Al-Dhahabi

Al-Fakihi

Abd al-Rahim ibn al-Husain al-'Iraqi

Al-Khatib al-Baghdadi

Muhammad ibn Isa at-Tirmidhi

Muhammad Nasiruddin al-Albani

Ali ibn Abu Bakr al-Haythami

Ali ibn al-Madini

Abdul Qader Arnaoot

Asbat ibn Muhammad

Muhammad Amin al-Astarabadi

Abd Allh ibn Awn

Muhammad Mustafa Al-A'zami

Maulana Habib Al-Rahman Al-Azmi

Al-Bayhaqi

Al-Darimi

Diya al-Din al-Maqdisi

Abd al-Aziz al-Ghumari

Abdullah al-Ghumari

Ahmad al-Ghumari

Al-Hakim Nishapuri

Ahmed Harrak Srifi

Al-Humaydi

Al-Humayd

Ibn 'Abd al-Barr

Ibn Abd al-Hadi

Ibn al-Salah

Ibn 'Asakir

Ibn Barrajan

Ibn Battah

Ibn Dihya al-Kalby

Ibn Hajar al-Asqalani

Ibn Hazm

Ismail ibn Ibrahim

Ibn Khallikan

Ibn Khuzaymah

Ali ibn al-Qattan

Ibn Qudamah

Ibn Tahir of Caesarea

Ibn 'Ulayya

Ibrahim ibn Ya'qub al-Juzajani

Ishaq Ibn Rahwayh

Abd al-Ghani al-Maqdisi

Ibn Kathir

Zaynab bint Umar b. al-Kind

Rabee Al-Madkhali

Ibn Majah

Hossein Modarressi

Mohammad Salih al-Mazandarani

Muhammad al-Bukhari

Ibn al-Jazari

Muqbil bin Hadi al-Wadi'i

Muslim ibn al-Hajjaj

Al-Nawawi

Manzur Nu'mani

Abbas Qumi

Ibn Rajab

Ramahurmuzi

Ibn Sa'd al-Baghdadi

Said ibn al-Musayyib

Al-Sakhawi

Ahmad Muhammad Shakir

Shu'ba Ibn al-H ajjj

Siddiq Hasan Khan

Mohammad Hayya Al-Sindhi

Sufyan al-Thawri

Al-Suyuti

Taqi al-Din Muhammad ibn Ahmad al-Fasi

Salh Ud Dn At Tijn

Sufyan ibn `Uyaynah

Abdur-Rahman al-Mu'allimee al-Yamani

Yusuf ibn Abd al-Rahman al-Mizzi

Abu Turab al-Zahiri

Zubair Ali Zai

Muntasir Zaman -Click here for the Pdf version of Chronological List of Prominent Hadth
Scholars-English Click here for the Arabic List
Name

Work/s

Date (AH)

SECOND CENTURY

1.mir ibn Sharhl al-Shab

Kitb al-Talq

2.Muhammad ibn Srn

c. 19-103
33-110

3.Muhammad ibn Shihb al-Zuhr

Al-Maghz al-Nabawiyyah

c. 50-124

4.Abd al-Malik Ibn Jurayj

Al-Musnad li Ibn Jrayj

80-150

5.Mamar ibn Rshid

Al-Jmi li Mamar ibn Rshid

95-153

6.Shubah ibn al-Hajjj

82-160

7.Sufyn al-Thawr

Al-Jmi li Sufyn al-Thawr

97-161

8.Mlik ibn Anas

Al-Muwatta

93-179

9.Abd Allh ibn al-Mubrak

Kitb al-Zuhd

118-181

10.Wak ibn al-Jarrh

KItb al-Zuhd

129-197

11.Sufyn ibn Uyaynah

Al-Jmi li Sufyn ibn Uyaynah

107-198

12.Yahy ibn Sad al-Qattn

120-198

13.Abd al-Rahmn ibn Mahd

135-198
THIRD CENTURY

14.Ab Dwd al-Taylis

Musnad Ab Dwd al-Taylis

133- 204

15.Abd al-Razzq ibn Hammm

Musannaf Abd al-Razzq

126-211

16.Abd Allh ibn al-Zubayr al-Humayd

Musnad al-Humayd

d. 219

17.Ab Ubayd al-Qsim ibn Sallm

Kitb al-Amwl/al-Gharb al-Musannaf

157-224

18.Muhammad ibn Sad

Al-Tabaqt al-Kabr

168-230

19.Yahy ibn Man

Al-Trkh wa al-Ilal

158-233

20.Al ibn al-Madn

Al-Ilal/al-Asm wa al-Kun

161-234

21.Ab Bakr ibn Ab Shaybah

Musannaf Ibn Ab Shaybah

159-235

22.Ishq ibn Rahwayh

Musnad Ishq ibn Rahway

161-238

23.Ahmad ibn Hanbal

Musnad Ahmad/Kitb al-Zuhd

164-241

24.Abd Allh al-Drim

Sunan al-Drim

181-255

25.Muhammad ibn Isml al-Bukhr

Al-Jmi al-Musnad al-Sahh

194-256

26.Muhammad ibn Yahy al-Dhuhl

Al-Zuhriyyt

172-258

27.Muslim ibn al-Hajjj

Al-Musnad al-Sahh/Kitb al-Tamyz

204-261

28.Ab Zurah al-Rz

Asm al-Duaf

200-264

29.Ab Abd Allh Muhammad Ibn Mjah

Sunan Ibn Mjah

209-273

30.Ab Dwd Sulaymn ibn al-Ashath

Sunan Ab Dwd/al-Marsl

202-275

31.Baq ibn Makhlad al-Andalus

Musnad Baq ibn Makhlad

201-276

32.Ab Htim al-Raz

Tabaqt al-Tbin

195-277

33.Ab s al-Tirmidh

Al-Jmi al-Kabr/al-Shamil

209-279

34.Ab Bakr al-Bazzr

Al-Bahr al-Zakhkhr

210-292

FOURTH CENTURY

35.Ahmad ibn Shuayb al-Nasa

Al-Mujtab/al-Sunan al-Kubr

215-303

36.Ab Yal al-Mawsil

Musnad Ab Yal

210-307

37.Ab Bishr al-Dlb

Al-Asm wa al-Kun

224-310

38.Ab Jafar Ibn Jarr al-Tabar

Tahdhb al-thr wa al-Sunan

224-310

39.Ab Bakr Ibn Khuzaymah

Sahh Ibn Khuzaymah

223-311

40.Ab Awnah al-Isfarn

Mustakhraj Ab Awnah

p. 230-316

41.Ab Jafar Ahmad al-Tahw

Sharh Man al-thr

239-321

42.Muhammad ibn Amr al-Uqayl

A-Duaf wa al-Matrkn

d. 322

43.Abd al-Rahmn ibn Ab Htim al-Rz

Al-Jarh wa al-Tadl/Ilal al-Hadth

240-327

44.Ab Al Ibn al-Sakan

Al-Sahh al-Muntaq

294-353

45.Ab Htim Ibn Hibbn al-Bust

Al-Taqsm wa al-Anw/al-Thiqt

270-354

46.Abu al-Qsim Sulaymn al-Tabarni

Al-Mujam al-Kabr/al-Awsat/al-Saghr

260-360

47.Ab Bakr al-jurr

Al-Sharah fi al-Sunnah

280-360

48.Hasan ibn Abd al-Rahmn alRmahurmuz

Al-Muhaddith al-Fsil

c. 265-360

49.Ab Ahmad Ibn Ad

Al-Kmil f Marifat al-Duaf

277-365

50.Ab al-Shaykh Ibn Hayyn

Kitb al-Aamah/Kitb al-Sunnah

274-369

51.Ab Bakr al-Isml

Al-Mustakhraj al Sahh al-Bukhr

277-371

52.Ab Ahmad al-Hkim al-Kabr

Al-Ilal/al-Asm wa al-Kun

285-378

53.Ab Hafs Ibn Shhn

Al-Targhb f Fadil al-Aml

297-385

54.Ab al-Hasan al-Draqutn

Sunan al-Draqutn/Kitb al-Ilal

305-385

55.Ab Abd Allh Ibn Mandah

Tasmiyat al-Mashyikh

310-395

FIFTH CENTURY

56.Ab Masd al-Dimashq

Atrf al-Sahhayn/al-Ajwibah

d. 401

57.Ab Abd Allh al-Hkim al-Naysbr

Al-Mustadrak al al-Sahhayn

321-405

58.Ab Bakr al-Barqn

Sult al-Barqn

336-425

59.Ab Nuaym al-Asfahn

Hilyat al-Awliy/Dalil al-Nubuwwah

336-430

60.Ab Muhammad Ibn Hazm

Al-Muhall/Martib al-Ijm

384-456

61.Ab Bakr Ahmad al-Bayhaq

Al-Sunan al-Kubr/Shuab al-mn

384-458

62.Ab Umar Ibn Abd al-Barr

Al-Tamhd/al-Istidhkr

368-463

63.Ab Bakr al-Khatb al-Baghdd

Trkh Baghdd/al-Kifyah

392-463

64.Ab al-Wald al-Bj

Al-Istf/Ihkm al-Fusl

403-474

65.Ab Nasr Ibn Mkl

Al-Ikml fi Raf al-Irtiyb

421- c. 475

66.Ab Abd Allh al-Humayd

Al-Jam bayn al-Sahhayn

420-488

SIXTH CENTURY

67.Abu al-Fadl al-Maqdis

Shurt al-Aimmah al-Sittah

448-507

68.Ab Shuj Shrawayh al-Daylam

Firdaws al-Akhbr b Mathr al-Khitb

445-509

69.Al-Husayn ibn Masd al-Baghaw

Sharh al-Sunnah/Masbh al-Sunnah

c. 436-516

70.Ab Bakr Ibn al-Arab

ridat al-Ahwadh/Ahkm al-Qurn

468-543

71.Al-Qd Iyd ibn Ms

Al-Ilm/Ikml al-Mulim

476-544

72.Ab Manr Shihradr al-Daylam

Musnad al-Firdaws

483-558

73.Ab Sad Abd al-Karm al-Samn

Al-Ansb

506-562

74.Ab al-Qsim Ibn Askir

Trkh Dimashq

499-571

75.Ab Thir Ahmad al-Silaf

Mujam Mashyakhat Asbahn

472-576

76.Abd al-Haqq al-Ishbl

Al-Jam bayn al-Sahhayn

510-581

77.Ab Bakr al-Hzim

Al-Itibr fi al-Nsikh wa al-Manskh

548-584

78.Ab al-Faraj Ibn al-Jawz

A-Mawdt/al-Ilal al-Mutanhiyah

510-597

SEVENTH CENTURY

79.Abd al-Ghan al-Maqdis

Al-Kaml f Asm al-Rijl

541-600

80.Majd al-Dn Ibn al-Athir

Jmi al-Usl/al-Nihyah

544-606

81.Ab al-Hasan Ibn al-Qattn

Bayn al-Waham wa al-hm

562-628

82.Ab Bakr Ibn Nuqtah

Al-Taqyd/Dhayl al-Ikml

579-629

83.Izz al-Dn Ibn al-Athr

Usd al-Ghbah/al-Kmil f al-Trkh

555-630

84.Diy al-Dn al-Maqdis

Al-Mukhtrah/Fadil al-Aml

569-643

85.Ab Amr Uthmn Ibn al-Salh

Ulm al-Hadth

577-643

86.Ab al-Abbs al-Qurtub

Al-Mufhim

578-656

87.Abd al-Am al-Mundhir

Al-Targhb wa al-Tarhb

581-656

88.Ab Shmah al-Maqdis

Khutbat al-Kitb al-Muammal

599-665

89.Ab Zakariyy al-Nawaw

Riyd al-Slihn/al-Adhkr

631-676

90.Nsir al-Dn Ibn al-Munayyir

Al-Mutawr al Tarjim al-Bukhr

620-683

91.Zayn al-Dn Ibn al-Munayyir

Sharh al-Jm al-Shh l al-Bukhr

629-695

EIGHTH CENTURY

92.Abu al-Fath Ibn Daqq al-d

Sharh al-Ilmm/Ihkm al-Ahkm

625-702

93.Badr al-Dn Ibn Jamah

Al-Manhal al-Raw

639-733

94.Ab al-Fath Ibn Sayyid al-Ns

Al-Nafh al-Shadh/Uyn al-Athar

671-734

95.Ab al-Hajjj al-Mizz

Tuhfat al-Ashrh/Tahdhb al-Kaml

654-742

96.Sharaf al-Dn al-Tb

Al-Kshif an Haqiq al-Sunan

d. 743

97.Ab Abd Allh Ibn Abd al-Hd

Tanqh al-Tahqq/Fadil al-Shm

705-744

98.Shams al-Dn al-Dhahab

Mzn al-Itidl/Tadhkirat al-Huff

673-748

99.l al-Dn Ibn al-Turkumn

Al-Jawhar al-Naq/Bahjat al-Arb

683-750

100.Taq al-Dn al-Subk

Shif al-Siqm/al-Sayf al-Saql

683-756

101.Ab Sad al-Al

Jmi al-Tahsl

694-761

102.Jaml al-Dn Abd Allh al-Zayla

Nasb al-Ryah/al-Isf

c. 720-762

103.Ab Abd Allh al-Mughlati

Ikml Tahdb al-Kaml

689-762

104.Salh al-Dn al-Safad

Al-Wf b al-Wafayt

696-764

105.Tj al-Dn al-Subk

Tabaqt al-Shfiiyyah al-Kubr

727-771

106.Imd al-Dn Ibn Kathr

Jmi al-Masnd wa al-Sunan

700-774

107.Badr al-Dn al-Zarkash

Al-Nukat al Kitb Ibn Salh

745-794

108.Zayn al-Dn Ibn Rajab al-Hanbal

Jmi al-Ulm wa al-Hikam

736-795

NINTH CENTURY

109.Sirj al-Dn Ibn al-Mulaqqin

Al-Badr al-Munr

723-804

110.Sirj al-Dn al-Bulqn

Mahsin al-Istilh

724-805

111.Zayn al-Dn al-Irq

Al-Tabsirah wa al-Tadhkirah

725-806

112.Nr al-Dn al-Haytham

Majma al-Zawid

735-807

113.Ab Zurah al-Irq

Tarh al-Tathrb

762-826

114.Muhammad ibn Khilfah al-Ubb

Ikml Ikml al-Mulim

d. 827

115.Shihb al-Dn al-Bsr

Ithf al-Khiyarah al-Maharah

762-840

116.Muhammad Ibn al-Wazr al-Yamn

Al-Awsim wa al-Qawsim

775-840

117.Ibrhm Sibt Ibn al-Ajam

Al-Tabn/Ball al-Himyn

753-841

118.Muhammd Ibn Nsir al-Dn al-Dimashq

Jmi al-thr/Ithf al-Slik

777-842

119.Abu al-Fadl Ibn Hajar

Fath al-Br/Nuzhat al-Naar

773-852

120.Badr al-Dn al-Ayn

Umdat al-Qr/Nukhab al-Afkr

762-855

121.Ab al-Fadl Ibn Fahd

Lah al-Alh/Nihyat al-Taqrb

787-871

122.Taq al-Dn al-Shumunni

Al-l al-Rutbah

801-872

123.Qsim ibn Qutlbugh

Munyat al-Alma/Tj al-Tarjim

802-879

124.Ab al-Hasan al-Biq

Al-Nukat al-Wafiyyah

809-885

TENTH CENTURY

125.Shams al-Dn al-Sakhw

Fath al-Mughth/al-Daw al-Lmi

831-902

126.Jall al-Dn al-Suyt

Tadrb al-Rw/al-Bahr alladh Zakhar

849-911

127.Shihb al-Dn al-Qastalln

Irshd al-Sr/al-Mawhib alLadunniyyah

851-923

128.Ab Yahy Zakariyy al-Ansr

Fath al-Bq/Fath al-Allm

c. 823-926

129.Shams al-Dn Muhammd al-Slih

Subul al-Hud wa al-Rashd

d. 942

130.Muhammad Ibn Tln al-Dimashq

Dhakhir al-Qasr

880-953

131.Nr al-Dn Ibn Arrq al-Kinn

Tanzh al-Sharah al-Marfah

907-963

132.Rad al-Dn Ibn al-Hanbal

Al-Far al-Athth/Qafw al-Athar

908-971

133.Ab al-Abbs Ibn Hajar al-Haytam

Al-Fatw al-Hadthiyyah

909-973

134.Al al-Dn Ali al-Muttaqi al-Hind

Kanz al-Umml

888-975

135.Jaml al-Dn Muhammad Thir al-Fattan

Majma Bihr al-Anwr

913-986

136.Qutb al-Dn al-Nahrawl

Al-Jam bayn al-Kutub al-Sittah

917-990

ELEVENTH CENTURY

137.Mull Al al-Qr

Mirqt al-Mafth/al-Masn

c. 930-1014

138.Abd al-Raf al-Munw

Fayd al-Qadr/al-Ithft al-Saniyyah

952-1031

139.Burhn al-Dn al-Laqn

Qad al-Watar/Bahjat al-Mahfil

c. 970-1041

140.Abd al-Haq al-Dihlaw

Muqaddimah f Mustalah al-Hadth

959-1052

141.Umar al-Bayqn

Al-Manmah al-Bayqniyyah

d.1080

TWELVTH CENTURY

142.Ibrhm ibn Hasan al-Krn

Al-Amam li q al-Himam

1025-1101

143.Muhammad ibn Abd al-Bq al-Zurqn

Talkhs al-Maqsid al-Hasanah

1055-1122

144.Abd Allh ibn Slim al-Basr

Diy al-Sr/al-Imdd f Uluw al-Isnd

1049-1134

145.Abu al-Hasan al-Sindh

Al-Hwsh al al-Usl al-Sittah

d. 1139

146.Ab al-Fid al-Ajln

Kashf al-Khaf wa Muzl al-Iltibs

1087-1162

147.Abd Allh al-Ams

Najh al-Qr/Inyat al-Munim

1085-1167

148.Muhammad Hshm al-Tataw

Fkihat al-Bustn/Ithf al-Akbir

1104-1174

149.Muhammad Ibn Himmt al-Dimashq

Al-Tankt wa al-Ifdah

1091-1175

150.Muhammad Sad Sunbul

Al-Awil al-Sunbuliyyah

c. 1100-1175

151.Shh Wal Allh al-Dihlaw

Hujjat Allh al-Blighah/Izlat al-Khaf

1110-1176

152.Izz al-Dn al-Amr al-Sann

Tawdh al-Afkr/Thamart al-Naar

1099-1182

THIRTEENTH CENTURY

153.Murtad Zabidi

Ithf al-Sdat al-Muttaqn

1145-1205

154.Abd al-Azz al-Farhr

Kawthar al-Nab/al-Nibrs

1209-1239

155.Abd al-Azz al-Dihlaw

Al-Ujlah al-Nfiah

1159-1239

156.Muhammad al-Shawkn

Nayl al-Awtr/al-Badr al-Tli

1173-1250

157.Muhammad bid al-Sind

Al-Mawhib al-Latfah

1190-1257

158.Ahmad Al al-Sahranfr

Talqt al Sahh al-Bukhr

d. 1297

FOURTEENTH CENTURY

159.Abd al-Hayy al-Laknaw

Al-Raf wa al-Takml

1264-1304

160.Muhammad al-Sanbhal

Tansq al-Nim

1263-1305

161.Zahr Ahsan al-Nmaw

thr al-Sunan

1278-1322

162.Thir ibn Slih al-Jazir

Tawjh al-Naar

1268-1338

163.Muhammad ibn Jafar al-Kattn

Al-Rislah al-Mustatrafah

1274-1345

164.Khalil Ahmad al-Sahranfri

Badhl al-Majhd

1269-1346

165.Anwar Shh al-Kashmr

Fayd al-Br/al-Arf al-Shadh

1292-1352

166.Abd al-Rahmn al-Mubrakfr

Tuhfat al-Ahwadh/Tahqq al-Kalm

1283-1353

167.Abd al-Azz al-Punjb

Bughyat al-Alma

1303-1359

168.Shabbr Ahmad al-Uthmn

Fath al-Mulhim/al-Fawid al-Tafsriyyah

1305-1369

169.Muhmmad Zhid al-Kawthar

Al-Nukat al-Tarfah/Tanb al-Khatb

1296-1371

170.Ahmad Muhammad Shkir

Umdat al-Tafsr/Abhth f Ahkm

1309-1377

171.Ahmad ibn al-Siddq al-Ghumr

Fath al-Wahhb/al-Mudw

1320-1380

172.Abd al-Hayy al-Kattn

Fihris al-Fahris/al-Rahmah al-Mursalah

1302-1382

173.Badr-e lam al-Mirathi

Al-Badr al-Sr/Tarjumn al-Sunnah

1316-1385

174.Abd al-Rahmn al-Muallimi

Al-Anwr al-Kshifah/al-Tankl

1313-1386

175.Zafar Ahmad al-Uthmn

Il al-Sunan/Imdd al-Ahkm

1310-1394

176.Idrs al-Kndhlaw

Al-Talq al-Sabh/Minhat al-Mughth

1317-1394

177.Mahd Hasan al-Jln

Al-Sayf al-Mujall/Qalid al-Azhr

1300-1396

178.Ysuf al-Bannr

Marif al-Sunan/Nafhat al-Anbar

1326-1397

FIFTEENTH CENTURY

179.Zakariyy al-Kandhlaw

Awjaz al-Maslik/al-Abwb wa alTarjim

1315-1402

180.Ysn al-Fdn

Tashnf al-Asm/Nihyat al-Matlab

1335-1410

181.Habb al-Rahmn al-Aam

Nusrat al-Hadth/Tahqq Ahl-e Hadth

1319-1412

182.Abd al-Fatth Ab Ghuddah

Safaht min Sabr al-Ulam/Qmat alZaman

1336-1417

183.Ahmad Rad al-Bijnor

Anwr al-Br

1324-1418

184.Abd al-Rashid Numni

Al-Imm Ibn Mjah wa Kitbuhu alSunan

1333-1420

185.Abd Allh Sirj al-Dn

Sharh al-Manmah al-Bayqniyyah

1342-1422

Al-Tabarani
From Wikipedia, the free encyclopedia

Hadith scholar
Sulaiman ibn Ahmad At-Tabarani

Title

Al-Tabarani

Born

260AH

Died

360AH

Era

Islamic golden age

Main

Hadith

interest(s)

Notable

Al-Mu'jam al-Kabeer, Al-Mu'jam Al-Awsat, Al-Mu'jam As-

work(s)

Saghir

Influenced[show]

Abu al-Qasim Sulaiman ibn Ahmad ibn Al-Tabarani was one of the most
important hadith scholars of his age.
[2]

Contents
[hide]

1 Students

2 Works

3 See also

4 References

Students[edit]
From amongst his students were: Ahmad bin 'Amr bin 'Abdul-Khaliq Al-Basri and Abu Bakr AlBazzar.

Works[edit]
He is known primarily for three works on hadith:

[3]

al-Mujam al-Kabr from which he excluded the traditions of Abu Hurayra

Al-Mu'jam Al-Awsat which contains traditions from Abu Hurayra

Al-Mu'jam As-Sagir which gave a hadith from each of his masters

See also[edit]

Tabari (name)

Majma al-Zawa'id